B.G 8.17, 18, 19 and 20
sahasrayugaparyantamaharyadbrahmaṇo viduḥ। rātriṁ yugasahasrāntāṁ te'horātravido janāḥ ॥17॥
Those who know the nature of day and night understand that the day of Brahmā lasts for a thousand yugas, and his night also ends after a thousand yugas.
avyaktād vyaktayaḥ sarvāḥ prabhavantyaharāgame। rātryāgame pralīyante tatraivāvyaktasañjñake ॥18॥
From the unmanifest, all manifest beings arise at the beginning of the day (of Brahmā), and at the arrival of the night, they dissolve back into that which is called the unmanifest.
bhūtagrāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate। rātryāgame'vaśaḥ pārtha prabhavatyaharāgame ॥19॥
O Pārtha (Arjuna), this multitude of beings, being born again and again, dissolves at the arrival of the night (of Brahmā) helplessly, and at the arrival of the day, it comes into existence again.
parastasmāttu bhāvo'nyovyakto vyaktāt sanātanaḥ। yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati ॥20॥
But beyond that unmanifest (existence), there is another eternal unmanifest reality, which does not perish even when all beings perish.
Gīta Bhāshya 8.17, 18, 19, and 20
To establish that there is no rebirth after attaining the Lord Krishna, the verse illustrates the inherent power of the unmanifest by describing dissolution and other cosmic processes. Indeed, the Brahman is not destroyed when the dissolution of all manifested beings occurs. 'sahasra' - many or infinite. 'brahmaṇa' - the Supreme Brahman.
māṁ prāpya na punarāvr̥ttiḥ iti sthāpayitum avyaktākhyātmasāmarthyaṁ darśayituṁ pralayādi darśayati - sahasra yugetyādinā॥
To establish that having attained ME, there is no rebirth, the verse illustrates the inherent power of the unmanifest by describing dissolution and other cosmic processes, beginning with the verse - 'sahasrayuga'.
sahasraśabdhaḥ atra anekavācī। brahma paraṁ।
The word "sahasra" here signifies multiple or infinite. The word 'brahma' refers to the supreme Brahman.
"sā viśvarūpasya rajanī।"
"That is the night of the One whose form is the entire universe."
iti hi śrutiḥ।
- thus, indeed, states the Vedic testimonial.
dviparārdhapralaya eva atra vivakṣitaḥ। 'avyaktādvyaktayaḥ sarvāḥ' ityukteḥ। uktaṁ ca mahākaurme
The universal dissolution lasting for two 'Parārdhas' is only intended here. "From the unmanifest, all manifested beings arise" - it is stated. And it is also said in the great Kūrma scripture:
"anekayugaparyantam aharviṣṇostathā niśā। rātryādau līyate sarvamaharādau tu jāyate॥"
"The day of the Lord Viṣṇu extends over many Yugas, and so does the night. At the beginning of the night, everything dissolves, and at the beginning of the day, all is born again."
iti।
- stated thus.
'yaḥ sa sarveṣu bhūteṣu' - iti vākyaśeṣācca ॥17॥
"He, Who is present in all beings" —thus, from the remainder of the sentence.
Gīta Tātparya 8.17, 18, 19 and 20
The Supreme Brahman is not destroyed when the dissolution of all manifested beings occurs. 'sahasra' - many or infinite. 'brahmaṇa' - the Supreme Brahman.
sahasramiti bahveva। brahmaṇaḥ parabrahmaṇaḥ।
"Sahasram" (a thousand) signifies multitude or infinite. It word 'brahmaṇa' refers to the Supreme Brahman.
"avyaktād vyaktayaḥ sarvāḥ prabhavantyaharāgame। rātryāgame pralīyante tatraivāvyaktasañjñake॥"
"All manifest beings arise from the unmanifest at the arrival of the day. At the arrival of the night, they dissolve into that very unmanifest, which is so designated."
iti vākyaśeṣāt।
- stated thus in the remainder of the statement.
na hi viriñcāhanyeva sarvavyaktalayaḥ।
Indeed, the Brahman is not destroyed when the dissolution of all manifested beings occurs.
"nityasyāpi hareḥ kālo dviparārdhātmakastvayam। ahaḥścāsau nimeṣaścetyapravr̥ttyopacaryate॥"
"Even though Lord Hari is eternal, His time is considered in terms of two parārddhas each for a day and night. It is indeed a mere blink of an eye for the inactive One."
iti ca ॥17॥
- stated thus as well.
